English
is to be explained by twelve individuals: one practicing for the realization of the fruit of once-returning, a once-returner, one practicing for the realization of the fruit of non-returning, a non-returner, one attaining Nibbāna in the interval, one attaining Nibbāna by reducing the lifespan, one attaining Nibbāna without exertion, one attaining Nibbāna with exertion, one going upstream to the Akaniṭṭha realm.” one who goes to Akanittha, one liberated by faith, one attained to view, and one who is a body-witness— the discourse pertaining to development is to be explained by these twelve individuals. It has been said. Therein, too, the discourse pertaining to development is to be understood as a part of the seven bases of attainment. By the individual on the path to once-returning, by the once-returner who has attained the fruit, by the individual on the path to non-returning, by the non-returner who has attained the fruit, by the non-returner named "one who attains Nibbāna between lives," whose nature is to attain arahantship and Nibbāna without exceeding the middle of life in the five Pure Abodes, such as Avihā; by the non-returner named "one who attains Nibbāna by reducing life," whose nature is to attain arahantship and Nibbāna after exceeding the middle of life; by the non-returner named "one who attains Nibbāna without effort," whose nature is to attain arahantship and Nibbāna without effort or exertion; by the non-returner named "one who attains Nibbāna with effort," whose nature is to attain arahantship and Nibbāna with effort and exertion; by the non-returner named "one who goes upstream," whose nature is to attain arahantship and Nibbāna by the stream of rebirth from Avihā upwards, in Atappā and others; by the non-returner named "one who goes to Akanittha," whose nature is to attain arahantship and Nibbāna having gone to Akanittha; by the non-returner named "one liberated by faith," because of being liberated by faith; and by the non-returner named "one attained to view," because of having attained cessation by wisdom and insight— these are the eleven individuals who are non-attainers of jhāna. And by the jhāna-attainer named "body-witness," because he realizes Nibbāna immediately after the formless jhānas, which are touched by the mental body— thus, it is to be explained by these twelve individuals. Because these individuals, described in this manner, are a part of the seven bases of attainment and pertain to development, the teacher determined and explained, and we understood, that the discourse pertaining to development, which is a part of the seven bases of attainment, is to be explained by these many individuals. "By how many individuals in the seven bases of attainment..." to be taught is the discourse on the portion of the Asekha. “The discourse on the portion of the Asekha is to be taught by nine individuals: by one liberated by faith, by one liberated by wisdom, by one liberated by emptiness, by one liberated by the signless, by one liberated by the desireless, by one liberated in both ways, by one with equal head, by Paccekabuddhas, and by Sammāsambuddhas. Thus, the discourse on the portion of the Asekha is to be taught by these nine individuals.” It is said. Here, it should be understood that the discourse on the portion of the Asekha, which has seven foundations, is to be taught. Because of liberation from defilements through faith, at the moment of the fruit of arahantship, one liberated by faith is an Arahant; by that one liberated by faith. Because of liberation through wisdom, at the moment of the fruit of arahantship, one liberated by wisdom is an Arahant; by that one liberated by wisdom. Because of liberation through the contemplation of not-self, which is called emptiness-vipassanā, one liberated by emptiness is an Arahant; by that one liberated by emptiness. Because of liberation through the contemplation of impermanence, which is called signless-contemplation, one liberated by the signless is an Arahant; by that one liberated by the signless. Because of liberation through the contemplation of suffering, which is called desireless-contemplation, one liberated by the desireless is an Arahant; by that one liberated by the desireless. Because of liberation from both the form body and the mind body, from both parts, one liberated in both ways is an Arahant; by that one liberated in both ways. The former five individuals are taken as non-jhāna attainers, but the one liberated in both ways is taken as a jhāna attainer. Those with equal head are of three kinds: those with equal head in postures, those with equal head in sickness, and those with equal head in life. Among these three kinds of those with equal head, the Arahant who attains arahantship in any one of the four postures, and without moving to another posture, parinibbānas in that very posture, this Arahant is called one with equal head in postures. The Arahant who, when a certain disease arises, attains arahantship, and without recovering from that disease, parinibbānas in that very disease, this Arahant is called one with equal head in sickness. The Arahant who, immediately after the review process, descends into the bhavanga, and from there, at the approach of death, immediately after the thought-process, he attains final Nibbāna. This Arahant is called "life-equal-headed" due to the equality of turns. Equality of turns means that the reviewing thought-process, being a follower of the path thought-process, even though the death-approaching thought-process occurs after the reviewing thought-process, it is proper to say that it occurs after the path thought-process. Therefore, the immediacy of thought-processes is called equality of turns. And by that equality of turns, he is called "life-equal-headed." Regarding "he attained Arahantship together with the analytical knowledges," here too, after the reviewing thought-process, having descended into the life-continuum, and having emerged from the life-continuum, the analytical knowledges arise in the subsequent thought-process. In the manner stated, due to the immediacy of thought-processes, due to the equality of turns, it is said "together with the analytical knowledges." It should be understood that the Buddha's omniscience also first arises in the subsequent thought-process, after the reviewing thought-process, having descended into the life-continuum, and having emerged from the life-continuum. By this "life-equal-headed" one, by all Paccekabuddhas, and by all Sammāsambuddhas, by these nine individuals, the Sutta pertaining to a part of the seven foundations, which is of the unconditioned category, should be indicated. Since these individuals are concerned with a part of the seven foundations and are concerned with the unconditioned category, in this way, by these twenty-six noble individuals, as stated in the manner "the supramundane Sutta is of seven foundations," and so on, the supramundane Sutta, which is a part of the seven foundations, should be indicated according to the Suttas of the vision-category, the cultivation-category, and the unconditioned-category. Since these twenty-six individuals are concerned with the entire supramundane Sutta and are concerned with the Sutta of a part of the seven foundations, the supramundane Sutta is a part of the seven foundations. It has been determined and divided by the teacher that it should be indicated by so many individuals, and it is known by us. Since it is to be asked, "By how many individuals should the mundane Sutta, which is a part of the seven foundations, be indicated?" it is said, "The mundane Sutta, which is of seven foundations, should be indicated by nineteen individuals," and so on. "Those nineteen l Since it is said, "By which qualities are these worldly individuals identified and to be investigated?" It is stated, "They are by their characters," and so on. These nineteen worldly individuals are identified by their characters, by their specific characters, and are to be investigated. Since it is said, "How are they identified by their characters?" It is stated, "Some are of a lustful character," and so on. By characters such as lustful character, hateful character, etc., the nineteen worldly individuals are identified as some having a lustful character, some a hateful character, ...and some a deluded character. Thus, by these nineteen identified individuals, the discourse concerning a part of the worldly beings' foundation is to be expounded. Although "worldly" is stated in a general sense, it should be understood specifically as "worldly pertaining to defilement." The discourse concerning a part of the worldly beings' foundation is to be expounded by these individuals; thus it was determined and divided by the teacher, and understood by us. Since it is said, "By which individuals is the discourse concerning a part of the beings' foundation pertaining to wholesome tendencies to be expounded?" It is stated, "Pertaining to wholesome tendencies," and so on. The discourse concerning a part of the beings' foundation pertaining to wholesome tendencies is to be expounded by virtuous individuals and by qualities; thus it should be connected. Since it is said, "How many are the virtuous individuals?" It is stated, "Those virtuous ones are five individuals." Since it is said, "How many are the qualities?" It is stated, "Natural virtue," and so on. This is what is meant: Five individuals are those with natural virtue, those with undertaken virtue, those with mental clarity, those with tranquility, and those with insight. And five qualities are the quality of natural virtue, the quality of undertaken virtue, the quality of mental clarity, the quality of tranquility, and the quality of insight. Thus, by these five individuals and by these five qualities, the discourse concerning a part of the beings' foundation and a part of the qualities' foundation, pertaining to wholesome tendencies,